Unraveling the Pagan Roots of Christmas Traditions

The origins of many elements of the Christmas celebration, including flying reindeer and elves, do not stem from Christianity. The date of December 25th may also not be of Christian origin, as pre-Christian midwinter celebrations existed across Europe. The modern Christmas has been shaped into a more secular and commercialized event, with roots in ancient European traditions.

The dating of Christmas has evolved over time. While December 25th has always been recognized as the date, the transition from the Julian to the Gregorian calendar shifted the celebration to January 7th for Eastern Orthodox Christians. This change has led to various local traditions occurring between December 24th and January 7th, reflecting a blend of old and new customs.

In Eastern and Central Europe, Christmas is sometimes referred to as 'korochin,' which is believed to signify a step forward, likely in reference to the solar cycle. December 25th marks the first day the sun begins to move towards the northern hemisphere, symbolizing renewal and the coming of spring. The earliest mention of this celebration is found in the Chronicle of Novgorod, which also notes the founding of the Church of Saint Nicholas in 1113 AD.

The Slavic tradition features figures like Atmoros, or Father Frost, who delivers presents under the New Year's tree, paralleling the modern Santa Claus. The term 'koliada,' derived from the Latin 'calends,' refers to New Year celebrations, where customs include dressing in masks and singing carols to embody ancestral spirits, drive away bad spirits, and spread blessings. This practice sometimes involves receiving treats in return.

Rituals associated with Christmas include the lighting of bonfires and the burning of an oak log, known as 'abudnik' in Bulgaria. This log, cut on Christmas Eve, is believed to possess healing and prosperity powers, with its ashes spread on fields in spring to enhance crop yields. The day is also linked to honoring the dead, akin to Halloween traditions.

Historically, the location of the Koreshan bonfire was a graveyard where the spirits of ancestors were honored. This was done through a fire to warm them and a feast shared in their memory. Individual fires or candles were lit at gravesites, reflecting the belief that the dead could be more easily contacted during this time. This practice resonates with themes found in Charles Dickens' 'A Christmas Carol,' which depicts a man's interaction with spirits on Christmas Eve.

In contemporary practices, visits to grave sites, lighting candles for the deceased, and inviting the dead to share in a Christmas Eve meal have become common. This meal typically consists of 12 vegetarian dishes, possibly of Christian origin, although its exact roots are uncertain. The act of physical cleansing is also emphasized, believed to purify and bring luck and health for the new year, likely stemming from ancient pagan purification rituals.

Contrary to the stereotype of ancient Europeans being dirty, accounts from Roman and Greek traditions highlight the importance of bathing. Slavic cultures, for instance, had wooden bathhouses where individuals would undergo extreme heat treatments followed by cold water immersion, a practice still prevalent in many Slavic cultures today. The lashing with branches during these rituals may have had purifying properties, linking to original Slavic Korochin traditions.

Lithuanians celebrate Christmas Eve, known as 'Cuccios,' with a vegetarian meal of 12 dishes, where deceased relatives are given a special place at the table. It was customary not to clear the table, as it was believed that the dead would come to eat once the household was asleep. Hay was spread under a white tablecloth, and lots were drawn from it. This meal, sometimes referred to as the 'Feast of Adam and Eve,' symbolizes humanity's fall, with apples served as a significant symbol rooted in ancient European paganism.

A special log was cut and burned during Christmas festivities, often dragged through local areas while people sang carols and wore masks. This log, reminiscent of the Yule log, was ceremoniously burned in a festive fire. In Lithuania, a local figure akin to Santa Claus, known as 'Senes Chaltis' or 'Caledo Seneles,' distributes gifts to well-behaved children, but only after they perform a skill or art for him, echoing similar traditions found in Welsh customs.

The Welsh tradition of 'Bonke Nandolig' involves a special log set aside for burning on Christmas Eve, akin to the Yule log. Processions featuring a horse skull, known as 'Mary Louied,' knock on doors, symbolizing good luck. This practice highlights the interconnectedness of various Christmas customs across cultures, emphasizing the festive spirit and community engagement during the holiday season.

A lighthearted poetry battle occurs between a horse seeking entry and a homeowner denying it. If the homeowner relents, the horse and its procession, referred to as 'Mary Louise,' would be welcomed for drinks and snacks. This custom may have roots in English traditions and is part of the broader wassailing custom, which is of English origin.

The celebration is closely tied to the New Year, with traditions possibly evolving from the salmon season to align with Christmas. The timing of these celebrations may have varied between the Gaels and the Berthonic people, with the latter being more connected to mainland Celts. In early Welsh myths, the New Year is celebrated around the winter solstice, while the Gaels mark the year's beginning with the onset of winter and the end of the harvest season.

A shared tradition among the Welsh, Irish, and Scottish involves the Christmas killing of the wren, known as the 'king of birds.' This custom, typically performed by young boys on December 26, involves displaying the dead bird or concealing it in a box to receive treats. The wren symbolizes the old year or winter season, and its killing is linked to ancient solstice rituals.

In medieval Gaelic sources, the wren is associated with ill fortune, contrasting with the raven, which symbolizes wealth and luck. The boys who hunt the wren may be reenacting a mythical role, as seen in Welsh myth where a character named 'Fei Fau Gufus' strikes a wren with a deft cast, earning his name, which translates to 'fey of the skillful hand.'

The burning of a festive log, known as the 'kallach' in Gaelic, is a custom that extends to the Gaelic community. The term 'kallach' refers to an old woman, likely symbolizing the harshness of winter. This log may be decorated or carved to resemble the kallach and is burned to signify the end of winter. This practice is linked to the myth of Queen Bera, who enslaved a character named Bridge during winter, and the log burning symbolizes the transition to spring.

From the Cromwell period until the 19th century, Christmas was effectively banned in Scotland, leading to the preservation of many customs that became associated with Christmas in other regions. The log burning tradition may symbolize the defeat of the dark goddess of winter, paving the way for the arrival of spring.

The Hogmanay celebrations in Scotland, also known as New Year's, were originally aligned with the winter solstice rather than the modern calendrical New Year. The term 'Hogmanay' may have Norse or Old English origins, possibly combined with earlier Celtic and Brythonic elements. The Old English influence is often overlooked in Scotland, despite Scots evolving from Old English. The name is thought to derive from an incantation invoking elves to banish trolls, with 'Hogmanay' linked to 'Hogmen' or 'hillman,' referring to elves or fairies.

The tradition of banishing trolls during Hogmanay connects to ancient Indo-European mythology. This practice is reflected in Scottish rhymes and invocations against trolls, as seen in the 1765 collection 'Percy's Relics.' The idea of driving away trolls is linked to the prosperity of the land, suggesting that their absence would lead to a bountiful new year. The customs of making noise at the New Year, such as banging and shouting, likely originated from efforts to scare away bad spirits.

Hogmanay features various customs, including masked children going door-to-door for treats, local fire rituals, and the burning of the Yule log. The tradition of 'first footing' symbolizes good luck in the new year, akin to the Slavic term 'korochin,' meaning 'to take a step.' In some Gaelic areas, a man dressed as a bull would visit homes, symbolizing the old year and winter, while people would sing songs about beating the 'kalach,' representing the same themes.

Wassailing, derived from Old Norse or Old English 'wes hail,' meaning 'to be in good health,' was a widespread tradition in Britain. It involved toasting and blessing neighbors, evolving into a practice where people would go door-to-door, expecting small gifts or food in return for blessings. This custom is mirrored in the Christmas song 'We Wish You a Merry Christmas,' which reflects the expectation of receiving figgy pudding. The tradition of giving blessings on Hogmanay is likely linked to driving off evil spirits, reinforcing its pre-Christian winter roots.

The celebration of Christmas on December 25th has roots in a pagan festival, as noted by the medieval English historian Saint Bede in the 8th century. He indicated that the English and likely broader Germanic peoples celebrated a significant festival on this date, which they referred to as 'Mother's Night.' This suggests that the choice of December 25th for Christmas was not coincidental but rather a strategic decision by the church to co-opt existing pagan celebrations.

The church's decision to celebrate Christmas on December 25th was largely motivated by Machiavellian reasons, aiming to facilitate the conversion of pagans in Europe through the co-option and assimilation of their customs. This included transforming ancient holy sites, such as pagan temples into Christian churches, exemplified by the Parthenon being reconsecrated to the Virgin Mary before the Ottoman conquest.

The true origin of Christmas for the English people is linked to 'Yule,' a term preserved from Old English, which later became associated with Christmas. Yule referred to a month-long celebration and was significant for the Germanic peoples, with its etymology possibly tracing back to Proto-Germanic. King Charlemagne notably chose Yule, or Christmas Day, for his coronation as Holy Roman Emperor, highlighting its importance even when Christmas was not yet a major Christian holiday.

The integration of various local European traditions into Christmas, such as Khorachin, Yule, and Saturnalia, was influenced by northern European peoples. However, the day never fully adopted a purely Christian character and faced suspicion from devout Christians, some of whom banned its celebration during puritanical uprisings. Ironically, many devout Christians today fervently protect Christmas as their holiday, despite its pagan origins.

Bede's account of the English Yule connects the celebration to themes of fertility, a notion that persists in customs surrounding mistletoe. Roman writer Pliny the Elder documented that the Gauls associated mistletoe with fertility, recounting a druidic ritual for collecting it, further emphasizing the pagan roots of Yule and its enduring influence on modern Christmas traditions.

The act of kissing under the mistletoe is likely linked to ancient beliefs, though modern customs may not directly stem from druidism. Notably, Gaelic or Welsh folklore lacks a strong emphasis on mistletoe, while Norse mythology highlights its significance, particularly in the story of the god Balder's death, where mistletoe plays a pivotal role. This connection suggests that the Yule custom of mistletoe may have roots in ancient Germanic practices as well.

Yule, celebrated by many Germanic peoples, not only referred to the festival but also designated a month corresponding to the second moon of winter, which does not always align with modern calendars. Historical records, such as the 6th-century Gothic calendar and the Norse tale of Hákon the Good, indicate that the festival lasted for three days. This duration was later adapted into the Christian tradition of the Twelve Days of Christmas, also known as the Epiphany.

In Scandinavian traditions, customs akin to wassailing were observed, although a direct equivalent to the Yule log is absent. Instead, the Yule goat, crafted from the last sheaf of grain from the harvest, symbolizes the spirit of the harvest. This figure appears in various traditions, including Lithuanian and Slavic customs, where an 11th-century account describes a man-sized goat led by a figure representing Saint Nicholas. Some traditions involve a man dressed as a goat who demands gifts, although connections to Thor, who is associated with goats, lack substantial evidence.

In Swedish and Norwegian folklore, spirits known as nisse or tanta are linked to the winter solstice. These household spirits, akin to English hobgoblins, can be either helpful or harmful, depending on how they are treated. Their association with Yule appears to have developed more recently, influenced by figures like Santa Claus. By the 19th century, these spirits began to be depicted as gift bearers, paralleling the modern custom of leaving milk and cookies for Santa, suggesting a historical connection to appeasing household spirits during Yule.

Old Norse traditions indicate that oaths were commonly sworn during Yule, a practice that may have evolved into modern New Year's resolutions. The saga of Hervör and Heðrek recounts a ceremonial moment known as the bragarfull, where solemn vows were made. One notable vow involved Jorvard, who pledged to marry the beautiful daughter of Enyild, king of the Swedes, or remain unmarried. Special oaths were also taken upon a boar, referred to as sonargoltar, which was ritually sacrificed as part of the Yule feast, a custom that influenced several Old Norse sagas.

The discussion begins with the portrayal of a beautiful woman as the king's wife, which drives the plot forward. It describes the ceremonial process of taking vows during a wedding, where the sacred boar is brought in, and the men lay their hands on it to take their vows at the king's toast. This tradition connects to Freyja, a goddess associated with oaths, and reflects the wider Germanic custom of consuming boar during Christmas festivities.

An account is provided of ancient festivals, where farmers would gather at heathen temples to make sacrifices. They brought food for the feast, which included the killing of livestock, including horses. The blood from these animals was referred to as 'clout,' and vessels called 'clout bully' held the blood. Sacrificial twigs, known as 'flautenar,' were used to sprinkle blood on idols and temple walls, while the meat was boiled and served at the banquet, highlighting the communal aspect of these rituals.

In pre-Christian times, great feasts were hosted at pagan temples, where local farmers brought animals for sacrifice and consumed ale, particularly a special yule ale. This tradition likely influenced the English wassailing custom. The drinking was done in honor of the gods, especially Odin, as well as Njord and Freyr, with Freyr's role emphasizing the festival's connection to fertility.

Odin emerges as a primary focus during Yule, with one of his names being 'Yulnir,' meaning 'the Yule one.' Myths connect him to mistletoe, which is ironically linked to the death of his son. The period is also associated with the dead and the Wild Hunt, a procession of spirits led by Odin or Woden, believed to roam the skies during this time. Folk beliefs suggest that lying flat on the ground could protect one from being struck by this host.

Yule is characterized as a time when the veil between the living and the dead is thin, leading to increased activity of spirits, including the draugr. Local traditions, such as carrying steel and bread to ward off a rider with a broad-brimmed hat, reflect the belief in the protective qualities of iron against spirits. Odin's host is comprised of the honored dead, linking to the themes of contact with gods or spirits during the New Year, as seen in Welsh mythology.

The discussion begins with Odin's connection to modernity and human fertility, highlighting that Odin, often not associated with fertility, is linked to the spirit or soul, which is the source of life. It is noted that Odin gave spirit to the first man and woman, and he possesses powers such as love spells to aid people. His breath is described as the soul of man, which aligns him with Mercury, the purveyor of souls.

Odin's association with Yule is explored, emphasizing the celebration's mythical meaning of renewal, cosmic beginnings, and the affirmation of the natural order. The sun symbolizes this cycle, and moving sunwise is seen as auspicious. The transition from the old year to the new is marked by the killing off of the old, aiming to dispel inauspiciousness and enhance luck and fertility for the coming year.

The narrative recounts how Odin and his brothers slew the giant Ymir, creating the cosmos from his body and establishing the order of the universe. This act is reaffirmed during New Year's celebrations, regardless of whether they align with the solstice. The discussion also draws parallels with Indo-European Iranian myths surrounding the new year, particularly those linked to the spring equinox and the figure Jamshed, who is associated with the founding of the world in Zoroastrian myth.

The transcript highlights Welsh and Gaelic myths that reflect similar themes of order and renewal during the new year. In Welsh myth, King Stiv faces three plagues at New Year, and his brother Ceales provides the knowledge needed to overcome them. The Gaelic celebration of Samhain features the god Lugh, who defeats his grandfather Balor, establishing order and promising a fruitful harvest, paralleling the Norse myths of cosmic order.

The tale of Sir Gawain and the Green Knight is presented as a reflection of the seasonal dynamic of the new year. On New Year's, Gawain must behead the Green Knight, only to face a reciprocal blow the following year. This cyclical theme is echoed in Irish mythology, where Cú Chulainn, the son of Lugh, must also engage in a similar exchange. This narrative symbolizes the transition from the old year to the new, emphasizing the cyclical nature of time.

The discussion concludes with references to various myths that illustrate the seasonal dynamics of renewal and the interplay between old and new. The slaying of figures like Sei and the depiction of Essos from Gaul striking down a tree with cranes are mentioned as potential examples of this mythological theme. Additionally, traditions involving rhyming to gain access to homes and the duality of figures giving gifts while others take away are explored, symbolizing the transition from the old year to the new.

The discussion begins with the concept of cosmic renewal, illustrated through the killing of the wren and the driving of trolls into the sea, which symbolize the annual cycle and the myth of primordial beginnings. This reflects the establishment of the order of the gods and is tied to Indo-European New Year celebrations, which, despite varying timings across different groups, share a common symbolic meaning. The speaker emphasizes that the original meaning of Christmas celebrations in much of Europe is not materialistic sun worship, but rather a representation of the entire cosmic order.

The figure of Santa Claus emerges as a central symbol of Christmas in modern times, but its origins are complex and vary by region. In many Central and Eastern European countries, Saint Nicholas appears in early December, weeks before Christmas. The speaker notes that the name 'Santa Claus' is derived from the Dutch 'Sinterklaas,' which means Saint Nicholas. This connection highlights the pagan elements associated with Saint Nicholas, even in Orthodox Christian countries.

The speaker discusses the cultural variations surrounding Saint Nicholas, particularly in Czechia, where he is accompanied by a black-faced demon who threatens misbehaving children. This figure, akin to Germany's Krampus, distracts from the blackface aspect by being dressed as a monster. Similar traditions exist in the Balkans and even Iran, where a figure named Amunorus, or Uncle New Year, also travels with a black-faced sidekick. These traditions likely stem from an original mythology where the black-faced figure represents a dangerous spirit controlled by the benevolent figure of the New Year.

Gift-giving during these celebrations is portrayed as a ritual to ensure good fortune in the coming year. The speaker draws parallels between local figures representing winter and the New Year, such as the Green Knight in Gaelic tradition, who embodies the underworld and is described as hideous and giant-like. This dynamic suggests that these figures symbolize the transition from winter to a bountiful new year.

The American Santa Claus is characterized as a fusion of various European elements and myths associated with the holiday season. While some aspects were manufactured, others have ancient roots. For example, elves, often linked to the wild hunt, are part of this amalgamation. The speaker notes that traditional European depictions of Saint Nicholas do not typically include reindeer; instead, he may ride horseback through the sky. The figure of Father Christmas, possibly originally Father Yule, is also integrated into Santa Claus, representing the spirit of the season.

The discussion begins with the significance of the Christmas season and the New Year, referencing Charles Dickens' 'A Christmas Carol.' The narrative features the spirits of Christmas Past, Present, and Yet to Come, who guide Ebenezer Scrooge on a transformative journey through time, illustrating the impact of these ghosts on his thoughts and behaviors, ultimately leading him to embrace generosity.

The speaker elaborates on the figure of Father Christmas, noting that while 'A Christmas Carol' may not fully represent authentic Yule traditions, it captures the essence of how people historically perceived this figure. The ghosts in the story evoke feelings that inspire Scrooge to change, paralleling how Santa Claus influences generosity in contemporary society. The speaker emphasizes the various names associated with this figure across Europe, such as Father Christmas, Grandfather Frost, and Old Man Cold, asserting that these identities are integral to understanding his cultural significance.

Father Christmas is first documented in English in 1435, but the speaker suggests that his origins likely trace back to pagan deities associated with the Yule season. In Russian folklore, Father Frost, the king of winter, rewards the good and punishes the wicked, symbolizing the dual nature of this figure. The speaker posits that Father Christmas embodies the customs and traditions of his time while also promoting their continuation, highlighting the cultural legacy he represents.

The speaker asserts that Christmas has pagan roots, suggesting that while Santa Claus may not be a literal figure with flying reindeer, the spirit of Yule and the essence of winter celebrations are very real. The call to 'dig deep into our roots' encourages a connection to the traditions that shape the holiday season, emphasizing the joy it brings to children and the playful disdain some adults express towards it.

The speaker concludes by inviting viewers to engage with the content by liking, subscribing, and supporting through Patreon or PayPal, expressing gratitude for their audience's attention and encouraging them to 'stand tall' in their appreciation of the holiday spirit.